Exegetical and Hermeneutical Commentary of Matthew 10:25
It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more [shall they call] them of his household?
25. Beelzebub ] The MSS. vary between Beelzebul and Beelzebub.
Beelzebub, or Baal Zebub= “Lord of flies,” i. e. “averter of flies,” a serious plague in hot countries. By a slight change of letter the Jews threw contempt on their enemies’ god, calling him Baal Zebel “Lord of mire” and lastly identified him with Satan. The changes from Bethel (“House of God”) to Bethaven (“House of naught or evil”), (Hos 4:15), from Nahash (“serpent”) to Nehushtan (2Ki 18:4), and from the name Barcochab (“Son of a star”), assumed by a false Messiah, to Barcozab (“Son of a lie”), are instances of the same quaint humour.
Another derivation of Beelzebul makes it equivalent to “Lord of the dwelling,” i. e. of the abode of evil spirits. This meaning would be very appropriate in relation to “the master of the house;” and the form Baalzebul is a nearer approach to the Greek word in the text than Baalzebel.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 25. It is enough for the disciple that he be as his master] Can any man who pretends to be a scholar or disciple of Jesus Christ, expect to be treated well by the world? Will not the world love its own, and them only? Why, then, so much impatience under sufferings, such an excessive sense of injuries, such delicacy? Can you expect any thing from the world better than you receive? If you want the honour that comes from it, abandon Jesus Christ, and it will again receive you into its bosom. But you will, no doubt, count the cost before you do this. Take the converse, abandon the love of the world, c., and God will receive you.
Beelzebub] This name is variously written in the MSS. Beelzebaul, Beelzeboun, Beelzebud, but there is a vast majority in favour of the reading Beelzebul, which should, by all means, be inserted in the text instead of Beelzebub. See the reasons below, and see the margin.
It is supposed that this idol was the same with Baalzebub the god fly, worshipped at Ekron, 2Kg 1:2, &c., who had his name changed afterwards by the Jews to Baal zebul, the dung god, a title expressive of the utmost contempt. It seems probable that the worship of this vile idol continued even to the time of our Lord and the title, being applied by the Jews to our blessed Lord, affords the strongest proof of the inveteracy of their malice.
Dr. Lightfoot has some useful observations on this subject, which I shall take the liberty to subjoin.
“For the searching out the sense of this horrid blasphemy, these things are worthy observing,
“I. Among the Jews it was held, in a manner, for a matter of religion, to reproach idols, and to give them odious names. R. Akibah saith, Idolatry pollutes, as it is said, Thou shalt cast away the (idol) as something that is abominable, and thou shalt say to it, Get thee hence: (Isa 30:22.) R. Lazar saith, Thou shalt say to it, Get thee hence: that which they call the face of God, let them call the face of a dog. That which they call ein cos, the FOUNTAIN OF A CUP, let them call ein kuts, the FOUNTAIN OF TOIL (or of flails.) That which they call gediyah, FORTUNE, let them call geliya, a STINK, c. That town which sometimes was called Bethel, was afterwards called Bethaven. See also the tract Schabbath.
“II. Among the ignominious names bestowed upon idols, the general and common one was Zebul, DUNG, or a DUNGHILL. ‘Even to them that have stretched out their hands bezebul in a dunghill, (that is, in an idol temple, or in idolatry,) there is hope. Thou canst not bring them (into the Church) because they have stretched forth their hands bezebul, in a dunghill. But yet you cannot reject them, because they have repented.’ And a little after, He that sees them dunging, (that is, sacrificing,) to an idol, let him say, Cursed be he that sacrifices to a strange god. Let them, therefore, who dare, form this word in Matthew into Beelzebub. I am so far from doubting that the Pharisees pronounced the word BEELZEBUL, and that Matthew so wrote it, that I doubt not but the sense fails if it be writ otherwise.
“III. Very many names of evil spirits, or devils, occur in the Talmud, which it is needless here to mention. Among all the devils, they esteemed that devil the worst, the foulest, as it were, the prince of the rest, who ruled over the idols, and by whom oracles and miracles were given forth among the Heathens and idolaters. And they were of this opinion for this reason, because they held idolatry, above all other things, chiefly wicked and abominable, and to be the prince and head of evil. This demon they called Baal-zebul, not so much by a proper name, as by one more general and common as much as to say, the lord of idolatry: the worst devil, and the worst thing: and they called him the prince of devils, because idolatry is the prince (or chief) of wickedness.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
25. It is enough for the disciplethat he be as his master, and the servant as his lord. If they havecalled the master of the house BeelzebubAll the Greekmanuscripts, write “Beelzebul,” which undoubtedly is theright form of this word. The other reading came in no doubt from theOld Testament “Baalzebub,” the god of Ekron (2Ki1:2), which it was designed to express. As all idolatry wasregarded as devil worship (Lev 17:7;Deu 32:17; Psa 106:37;1Co 10:20), so there seems tohave been something peculiarly satanic about the worship of thishateful god, which caused his name to be a synonym of Satan. Thoughwe nowhere read that our Lord was actually called “Beelzebul,”He was charged with being in league with Satan under that hatefulname (Mat 12:24; Mat 12:26),and more than once Himself was charged with “having a devil”or “demon” (Mar 3:30;Joh 7:20; Joh 8:48).Here it is used to denote the most opprobrious language which couldbe applied by one to another.
how much more shall they callthem of his household“the inmates.” Three relationsin which Christ stands to His people are here mentioned: He is theirTeacherthey His disciples; He is their Lordthey His servants;He is the Master of the householdthey its inmates. In all theserelations, He says here, He and they are so bound up together thatthey cannot look to fare better than He, and should think it enoughif they fare no worse.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
It is enough for the disciple that he be as his master,…. A disciple should think himself very well off, be entirely satisfied, yea, abundantly thankful, if he meets with no worse treatment than his master; if he has the same honour done him his master has, this is more than could be expected by him; and if he has the same ill usage with his master, he need not wonder at it, but should solace himself with this consideration, that it is no other, nor worse than his master had before him: and the same is equally true in the other case,
and the servant as his Lord: these expressions, as before, were proverbs, or common sayings among the Jews, which our Lord chose to make use of, and adapt to his present purpose; , “vel”
, “it is enough for the servant, that he be as his master”, is a saying often to be met with in their writings i; which our Lord applies, and reasons upon, in the following manner:
if they have called the master of the house Beelzebub, how much more shall they call them of the household? By “the master of the household”; he means himself, who is master of the family both in heaven and in earth; who is son over his own house, the high priest over the house of God, the lord and governor of all the household of faith; who takes care of, provides for, and protects all that are of God’s household: and yet, though in such an high office, and of such great usefulness, he did not escape the severest lashes of the tongues of the wicked Jews; who called him by the most opprobrious names they could think of, and among the rest Beelzebub; see Mt 12:24. This was the god of the Ekronites, 2Ki 1:2. The word signifies “a masterfly” or the “lord of a fly”: and so the Septuagint there call him , “Baal the fly”, the god of the Ekronites. And this idol was so called, either because it was in the form of a fly: or else from the abundance of flies about it, by reason of the sacrifices, which it was not able to drive away; and therefore the Jews contemptuously gave it this name. They observe k, that in the temple, notwithstanding the multitude of sacrifices offered up there, there never was seen a fly in the slaughter house: or else this deity was so called from its being invoked to drive away flies, and the same with Myiodes, the god of flies, mentioned by Pliny l, or Myagros, which the same author m speaks of; so Jupiter was called , a driver away of flies; as was also Hercules n; and were worshipped by some nations on this account. In most copies, and so in the Arabic version, it is read Beelzebul; that is, as it is commonly rendered, the “lord of dung”, or a dunghill god; and it is generally thought the Jews called the god of the Ekronites so, by way of contempt; as it was usual with them to call an idol’s temple
, “zebul”, “dung”, and worshipping of idols , “dunging” o: but I must own, that I should rather think, that as Beelsamin, the god of the Phoenicians, is the same with Beelzebul, the god of the Ekronites, so it signifies the same thing: now , “Beelsamin”, is “the lord of the heavens”, and so is Beelzebul; for
, “Zebul”, signifies “heaven”; so the word is used in Hab 3:11 “the sun and the moon stood still”, , “in their habitation”; by which, as a Jewish p writer observes, , “is meant the heavens”; for they are the habitation of the sun and moon: see also Isa 63:15 and so among the seven names of the heavens, reckoned up by them, this is accounted one q. Now as the Jews looked upon all the deities of the Gentiles as demons, or devils; and since Beelzebub was the chief of them, they thought they could not fix upon a more reproachful name, to give to Christ, than this: and our Lord suggests, that since the great master of the family was called in such an abusive manner, it should be no cause of stumbling and offence, if those of a lower class in the family should be so stigmatized; if Christians are called by ever such hard names, even devils, they should not be disturbed at it; since their lord and master was called the prince of them.
i T. Bab. Beracot, fol. 58. 2. Bereshit Rabba, fol. 43. 3. Juchasin, fol. 93. 1. Tzeror Hammor, fol. 64. 2. Aben Ezra in Hos. i. 2. k Pirke Abot, c. 5. sect. 5. l Nat. Hist. 1. 29. sect. 6. m lb. 1. 10. c. 28. n Pausanias, 1. 5. p. 313. & 1. 8. p. 497. Clement. Alex. ad Gentes, p. 24. o T. Hieros. Beracot, fol. 13. 2. p R. Sol. Urbinas in Ohel Moed, fol. 100. 1. q T. Bab. Chagiga, fol. 12. 2.
Fuente: John Gill’s Exposition of the Entire Bible
Beelzebub ( according to B, by most Greek MSS., by many non-Greek MSS.). The etymology of the word is also unknown, whether “lord of a dwelling” with a pun on “the master of the house” () or “lord of flies” or “lord of dung” or “lord of idolatrous sacrifices.” It is evidently a term of reproach. “An opprobrious epithet; exact form of the word and meaning of the name have given more trouble to commentators than it is all worth” (Bruce). See Mt 12:24.
Fuente: Robertson’s Word Pictures in the New Testament
Beelzebub [, ] . There is a coarse witticism in the application of the word to Christ. Jesus calls himself “the Master of the house,” and the Jews apply to him the corresponding title of the Devil, Heb., Beelzebul, Master of dwelling. (The phrase reappears in German, where the Devil is sometimes called Herr vom Haus. See Goethe, “Faust,” sc. 21). Dr. Edersheim’s explanation, though ingenious, seems far – fetched. He says that szebuhl, in Rabbinic language, means, not any ordinary dwelling, but specifically the temple; so that Beelzebul would be Master of the Temple, an expression having reference to the claims of Jesus on his first purification of the temple. He then conceives a play between this word and Beelzibbul, meaning Lord of idolatrous sacrifice, and says : “The Lord of the temple was to them the chief of idolatrous worship; the representative of God, that of the worst of demons. Beelzebul was Beelzibbul. What, then, might his household expect at their hands ?” (” Life and Times of Jesus “).
Fuente: Vincent’s Word Studies in the New Testament
1) “It is enough for the disciple that he be as his master,” (arketon to mathete hina ho didaskalos autou) “it is enough or sufficient for the disciple in order that he be as his teacher,” in attitude, in character, in Divine attributes, and in obedient service, that he follow the example and pattern of life of his master, Luk 9:23.
2) “And the servant as his lord.” (kai ho doulos hos ho kurios autou) “And that the slave servant be as his lord,” in willingness to suffer and do his master’s will in his master’s way, Joh 15:14-15; Joh 13:34-35.
3) “If they have called the master of the house Beelzebub,” (ei ton oikodespoten Beelzebub) “If they have called the housemaster (master over the church) Beelzebub,” or a lord and “master of flies” that light on and fly around dung. This Beelzebub was the chief god of the Tyrians, 2Ki 1:2. This is one of the most contemptuous slurs used against Jesus.
4) “How much more,” (poso mollon) “How much more,” more certain or surely, Joh 15:20; 1Ti 3:12.
5) “Shall they call them of his household?” (tous oikiakous autou) “Shall they call the members of the household,” names or epithets! Mat 5:11-12.
Fuente: Garner-Howes Baptist Commentary
25. If they have called the master of the house Beelzebub This is equivalent to calling himself Lord of the Church, as the apostle, when comparing him to Moses and the prophets, (Heb 3:1,) says, that they were servants, but that he is the Son and heir. Though he bestows on them the honor of calling them brethren, (Heb 2:11,) yet he is the first-born (Rom 8:29) and head of the whole church; and, in short, he possesses supreme government and power. Nothing, therefore, can be more unreasonable than to wish to be accounted believers, and yet to murmur against God when he conforms us to the image of his Son, whom he has placed over all his family. To what sort of delicacy do we pretend, if we wish to hold a place in his house, and to be above the Lord himself? The general meaning is, that we carry our delicacy and tenderness to excess, if we account it a hardship to endure reproaches to which our Prince willingly submitted.
Beelzebub is a corrupted term, and would have been more correctly written Baalzebub. This was the name given to the chief of the false gods of the Philistines, who was worshipped by the inhabitants of Ekron, (2Kg 1:2.) Baalim was the name of the inferior deities, whom the Papists of our day call patrons. Now, as Baalzebub means the patron of the fly, or of the flies, some have thought that he was so called on account of the great multitude of flies in the temple, occasioned by the number of sacrifices; but I rather conjecture that the assistance of the idol was implored against the flies which infested that place. When Ahazlah, under the influence of superstition, applied to him to be informed about his recovery, he gave him this name, which would appear from that circumstance not to be a term of reproach. But as the name gehenna was applied by holy men to hell, in order to stamp that place with infamy, so, in order to express their hatred and detestation of the idol, they gave the name Beelzebub to the devil. Hence we infer that wicked men, for the purpose of rendering Christ detestable to the multitude, employed the most reproachful term which they could invent, by calling him the devil, or, in other words, the greatest enemy of religion. If we happen to be assailed by the same kind of reproach, we ought not to think it strange, that what began in the head should be completed in the members.
Fuente: Calvin’s Complete Commentary
(25) It is enough.Here also we note a tone of grave and tender sympathy, not without the gentle play of feeling which the words seem to betoken. To be as their Master in anything, even in shame and suffering, might well be enough for any scholar.
Beelzebub.The Greek gives the form Beel-zebul. Its history illustrates some interesting phases of Jewish thought. (1.) It appears in the form Baal-zebub, the Lord of flies (probably as sending or averting the swarms of flies or locusts that are one of the plagues of the East), as the name of a god worshipped by the Philistines at Ekron, and consulted as an oracle (2Ki. 1:2) in cases of disease. (2.) Later Jews, identifying all heathen deities with evil spirits, saw in the god of their nearest and most hated neighbours the chief or prince of those demons, and in their scorn transformed the name into Baal-zebel, which would mean Lord of dung, or Baal-zebul, Lord of the dwellingi.e., of the house of the evil spirits who are the enemies of God. Our Lords connection of the name with the master of the house seems to point to the latter meaning as that present to our Lords thoughts. The reference is clearly made to the charge that had already been implied in Mat. 9:34. We do not indeed find the name of Beel-zebub there, nor indeed do we meet with the direct application of that name to our Lord anywhere in the Gospel history; but there was obviously but a single step, easily taken, between the language they had actually used and that which is here reported of them.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
25. Called the master of the house Our Lord presents himself now under a slightly new figure. In the last verse he was a rabbi, with his pupils. In the present expression he is a householder, with his domestics. Their foes have not shrunk to call him by the most opprobrious epithets; still less respect can be expected for them. Beelzebub This word is the Greek form of the name of Baal-zebub, (the Philistine god worshipped at Ekron,) signifying the lord of flies. See 2Ki 1:2. But the reading of the word in this verse, best supported by the manuscripts, is, by a slight alteration, Beelzeboul. This is undoubtedly here the true form. The Jews were accustomed to express their contempt of a thing by some slight change of its name, which gave it a disgusting or even indecent meaning. Beelzeboul signifies lord of dung. And the word dung was also their contemptuous epithet for idolatry, since they intended to give the filthiest possible name to what they considered the vilest possible sin. Beelzebub, therefore, they changed to Beelzeboul, lord of dung, or perhaps, idolatry. No worse epithet did they feel themselves able to invent for Jesus. It was perhaps from the title lord of idolatry, thus acquired, that Beelzebub was reputed prince of devils. And in the extremity of their hatred, their attributing to Jesus the name of this supreme demon, indicated their consciousness of the mighty power he manifested.
And now the discipleship of Christ is a great family, and if its enemies have launched their foulest calumnies against its illustrious head, what right have its members to expect exemption from reproach?
Fuente: Whedon’s Commentary on the Old and New Testaments
Mat 10:25 . , , . . .] It is enough for the disciple he should be as his Master, i.e . let him satisfy himself with being destined to share the same fate; a better he cannot claim. For , comp. Joh 6:29 and the note upon it.
, . . .] by attraction for , . . Winer, p. 583 [E. T. 783].
, name of the devil , which the majority of modern critics (Kuinoel, Fritzsche, de Wette, Bleek, Grimm) agree, with Lightfoot and Buxtorf, in deriving from and , dominus stercoris, an expression intended to designate with loathing the prince of all moral impurity. It is supposed, at the same time, that the name Beelzebub, the Philistine god of flies, by being changed into Beelzebul (god of dung), came to be employed, in a jocular way, as a name for the devil. See below on the reading . But, as against the meaning god of dung, there is (1) the form of the name itself, which, if derived from , should have been spelt , or , according to the analogy of ( ), or (Rev 2:20 ). (2) The fact that Jesus’ own designation of Himself as is evidently chosen with reference to the meaning of , as indeed is clear from = , and that, accordingly, the name must contain something corresponding to as well. This being so, it is preferable to derive the word from and , a dwelling (Gusset, Michaelis, Paulus, Jahn, Hitzig, Philister, p. 314; Hilgenfeld, Volkmar), according to which the devil, as lord of his domain, in which the evil spirits dwell, was called Dominus domicilii (but neither tartari, as Paulus, nor domicilii coelestis, as Hilgenfeld, Keim, suppose). Jesus was, in relation to His disciples ( ), the Herus domesticus, (Buxtorf, Lex. Talm. p. 333); but, in malicious jest, they applied to Him the corresponding name of the devil: Herus domicilii. Jerome wrote , from , musca, i.e. Dominus muscarum. Such was the name given to a fortune-telling divinity of the Ekronites (2Ki 1:2 ; 2Ki 1:16 ), which during an illness was consulted by King Ahaziah, and to which, in connection with the very ancient heathen worship of flies, was ascribed the dominion over those insects, and which therefore was supposed, at the same time, to have the power of averting this scourge of the East. Plin. N. H. x. 28; Pausan. viii. 26, 27; Aelian. H. A. v. 17; Solin. Polyh. 1. But critical testimony most decidedly preponderates in favour of the reading , which might easily have been changed into , on account of what is found in 2Ki 1 ; and the greater the correspondence between the meaning of the former name and that of , it is also the more likely to be the correct form.
That the Jews really called Jesus , is not elsewhere stated in any of the Gospels, though from our present passage the fact cannot be doubted, while it is probably connected with the accusation in Mat 9:34 , Mat 12:34 , though going rather further.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
25 It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household?
Ver. 25. It is sufficient for the disciple, &c. ] And a fair preferment too,Joh 21:18Joh 21:18 . Peter thinks much that himself should be destined to die a martyr, and not John. What shall he do? saith Peter; Follow thou me, saith our Saviour. I shall show thee the way to an ignominious suffering, whatever becomes of John; though he shall suffer his part too. For if the head be crowned with thorns, should not the members feel the pain of it? a
If they have called the master of the house Beelzebub ] That is, master fly, such as Pliny calleth . The men of Elis sacrificed to Jupiter Muscarius ( ). He is otherwise called Jupiter Stercorarius, this Beelzebub: as the Scripture calls all the vanities of the heathen Gelulim, excrements, dunghill deities: a name too good for them. David would not do them so much honour as once to name them. And Absit (saith Jerome) ut de ore Christiano sonet Iupiter omnipotens, et Mehercule, et Mecastor, et caetera magis portenta quam numina. Beelzebub was the god of Ekron, that is, the devil of hell (for of Ekron comes Acheron). How prodigiously blasphemous then were these miscreants that called Christ Beelzebub. Wonder it was, that at the hearing thereof the heaven sweat not, the earth shook not, the sea swelled not above all her banks.
How much more shall they call, &c. ] So they called Athanasius Sathanasius, Cyprian Coprian, Calvin Cain, Farellus devil. When he came first to Geneva, and began the Reformation there, he was haled before the bishop, and set upon in this sort: Quid tu diabole nequissime ad hanc civitatem perlurbandam accessisti? What a devil meanest thou to meddle with the Scriptures? (said Stephen Winchester to Marbeek); seeing thou art so stubborn and wilful, thou shalt go to the devil for me.
a Non decet ut sub capite spinis coronato vivant membra in deliciis. Zanch. lib. 10, cap. 28.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
25. ] (Either , ‘lord of dung,’ or as in 2Ki 1:2 , , ‘lord of flies,’ a god worshipped at Ekron by the Philistines; there is however another derivation more probable than either of these, upheld by Meyer (referring to Buxtorf, Lex. Talm. p. 333), from and , a house, by which it would exactly correspond to ) A name by which the prince of the devils was called by the Jews, ch. Mat 12:24 , to which accusation, probably an usual one (see ch. Mat 9:34 ), and that in Joh 8:48 , our Lord probably refers. In those places they had not literally called Him Beelzebub, but He speaks of their mind and intention in those charges. They may however have literally done so on other unrecorded occasions.
Fuente: Henry Alford’s Greek Testament
Mat 10:25 . , not as in Mat 6:34 a neuter adjective used as a noun, but a predicate qualifying the clause ., etc., as noun to verb understood. instead of the infinitive; instead of dependent like on , by attraction of the nearer word [ vide Winer, 66, 5). (- , [65] .) points to a more intimate relation between Jesus and the Twelve, that of a head of a house to a family, implying greater honour for the latter, and suggesting an added motive for patient endurance of the common lot. is a late form. Earlier writers said , Lob., Phryn., p. 373. : an opprobrious epithet; exact form of the word and meaning of the name have given more trouble to commentators than it is all worth. Consult Meyer ad loc. Weiss (Meyer) remarks that the name of the Prince of the demons is not yet sufficiently explained. A question of interest is: did the enemies of Jesus call Him Beelzebul (or Beelzebub), or did they merely reproach Him with connection with Beelzebub? Weiss, taking Mat 10:25 b as an explanatory gloss of the evangelist, based on Mat 9:3 , Mat 12:24 , adopts the latter view; De Wette and Meyer the former. The reading of Codex [66] , , favours the other alternative. The dative requires the verb to be taken in the sense of to cast up to one. Assuming that the evangelist reports words of Jesus instead of giving a comment of his own, they may quite well contain the information that, among the contemptuous epithets applied to Jesus by His enemies, was this name. It may have been a spiteful pun upon the name, master of the house. implies that still worse names will be applied to the Twelve. Dictis respondet eventus , remarks Grotius, citing in proof the epithets , impostores, applied to the apostles and Christians by Celsus and Ulpian, and the words of Tacitus: convictos in odio humani generis , and the general use of as a synonym for Christians. (again in Mat 10:36 ), those belonging to a household or family (from , whence also the more common bearing a similar meaning).
[65] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
[66] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
Fuente: The Expositors Greek Testament by Robertson
enough = sufficient.
be = become.
have called. All the texts read “have surnamed”.
Beelzebub. Aramaic, Beelzeboul. App-94.
Beelzebub = the lord of flies (2Ki 1:2), was the god of the Ekronites. It was changed in contempt by the Israelites to Baalzebel = lord of the dunghill, and thence used of the prince of the demons.
shall they call. These italics are unnecessary.
them of his household. Greek. oikiakos. Occurs only here, and Mat 10:36.
Fuente: Companion Bible Notes, Appendices and Graphics
25. ] (Either , lord of dung,-or as in 2Ki 1:2, , lord of flies,-a god worshipped at Ekron by the Philistines; there is however another derivation more probable than either of these, upheld by Meyer (referring to Buxtorf, Lex. Talm. p. 333), from and , a house, by which it would exactly correspond to )-A name by which the prince of the devils was called by the Jews, ch. Mat 12:24,-to which accusation, probably an usual one (see ch. Mat 9:34), and that in Joh 8:48, our Lord probably refers. In those places they had not literally called Him Beelzebub, but He speaks of their mind and intention in those charges. They may however have literally done so on other unrecorded occasions.
Fuente: The Greek Testament
Mat 10:25. , …, the servant, etc.) i.e. , , that the servant he as his lord, is sufficient for him. An instance of Zeugma.-, master of the household[485]) Jesus was indeed the Master of a household, and brought up a large family of disciples (see Luk 22:35), affording the most perfect example of a domestic, as well as a solitary life; and He is also Master of the household of the whole Church.-, Beelzebul) Beelzebub was a god of Ekron; see 2Ki 1:2. As the Greeks, however, seem to have been unable to pronounce the word Beelzebub, the LXX. rendered it (Baalmwian): and the Evangelists also wrote it in Greek with a (l), instead of a (b), as the final letter, on account, apparently, not of the derivation, but the pronunciation; just as the LXX. wrote (Melchol) for Michal. As this reason, however, did not hold good in other languages, translators have restored the original sound of the Hebrew word. The Jews, however, frequently employ the term ,[486] in contempt of idols; but the compound, , is not found in Hebrew, although it is credible that the Hebrews who spoke Greek may have said for the more willingly, on account of its resemblance to .[487] Tertullian, when quoting Luke 11, in his work against Marcion, book iv., ch. 26, writes it, Beelzebul.-, …, have called, etc.) See ch. Mat 9:34 and Mar 3:22. They called Him Beelzebub, that is, the ally of Beelzebub.- , how much more) The world hated Christ most and first; and it was the duty of His disciples to feel that they ought much more to endure that hatred, much less to refuse it.[488]- , his domestics) i.e. they shall call them the domestics of Beelzebub.
[485] In the original the word used is pater-familias, which is employed throughout the whole sentence.-(I. B.)
[486] -(1) properly in my opinion, i q. to be round, to make round, whence the Talmudic , round or globular dung, such as that of goats or camels.-GESENIUS.-(I. B.)
[487] with the Kibbuts = with the Shureq.-(I. B.)
[488] Those of Christs household have less of the power which characterized their Master; and besides, they are not, as He was, without blemishes, and these last the world knows well how to upbraid them with.-V. g.
Fuente: Gnomon of the New Testament
Beelzebub
Beelzebul, title of a heathen deity.
Fuente: Scofield Reference Bible Notes
If: Mat 9:34, Mat 12:24, Mar 3:22, Luk 11:15, Joh 7:20, Joh 8:48, Joh 8:52, Joh 10:20
Beelzebub: or, Beelzebul
Reciprocal: 1Sa 8:7 – they have not 2Sa 11:11 – my lord 2Ki 1:2 – Baalzebub Psa 31:18 – speak Son 1:5 – black Son 1:6 – my mother’s Mat 5:11 – when Mat 11:18 – He Mat 23:8 – one Mat 27:11 – Jesus stood Mar 10:39 – Ye Luk 6:40 – disciple Luk 7:33 – He Joh 7:12 – some Joh 13:16 – The servant Joh 17:14 – the world Act 5:33 – took Act 8:1 – there Act 24:5 – we have Rom 15:3 – The 2Co 6:8 – evil Gal 6:10 – especially Eph 2:19 – household Heb 12:3 – contradiction Heb 13:13 – General 1Pe 2:12 – that 1Jo 4:17 – as
Fuente: The Treasury of Scripture Knowledge
0:25
Enough to be as. It should be regarded as a favor not to be any more liable to persecution than they. Since the master of the house has already been virtually called Beelzebub (Mat 9:34), the servants may expect the like treatment.
Fuente: Combined Bible Commentary
It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household?
[Beelzebub.] See Mat 12:24.
Fuente: Lightfoot Commentary Gospels
Mat 10:25. If they have called; as they had already done (see chap. Mat 9:34; comp. chap. Mat 12:24).
Beelzebub, more correctly Beelzebul. The former (lord of flies) was the name of a Philistine idol. Beelzebul means either, (1) lord of dung, the word being changed from Beelzebub to Beelzebul to admit of this contemptuous sense; or (2) lord of the habitation. The latter corresponds better with the expression, master of the house. Satan is referred to, but with a special reference to the indwelling of evil spirits in man; Satan being their lord. This view agrees with the allusions to a house in connection with the casting out of devils, in chap. Mat 12:25; Mat 12:29; Mat 12:44-45.
Fuente: A Popular Commentary on the New Testament
10:25 It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house {k} Beelzebub, how much more [shall they call] them of his household?
(k) It was the idol of the Acronites, which we call the god of flies.